strengthen all our actions The first is when wee goe about any good dutie to deale thus with our soules surely by the grace of God I purpose to set my selfe about this action 2. That my purposes be not vaine I enter couenant with the Lord and promise that that which I haue purposed I will performe vnto him 3. That I may be no couenant-breaker I vow vnto the Lord my obedience 4. That I may not be rash in my vowes I proceed further and say with Dauid I haue sworne that I will keepe thy righteous statutes Now when the Deuill my corrupt flesh the world or any worker of iniquitie shall set vpon mee thus will I answer Why would you haue me breake my purposes and be inconstant in my resolutions seeing the world despiseth all inconstancie againe though I might change my purpose yet my promise I will not alter for infidelitie is hated of all but if you will say you may put off the performance of your promise because you beare men in hand with dispensations of future obedience yet I haue a third thing that binds mee more straightly and that is a holy vow vnto the Lord which being lawfully made I must not breake for a world of wealth yet if you will be instant vpon mee and say I was too rash in my hasty vowing then I pray you consider that I haue sworn vnto the Lord and therefore to haue God to count mee for a periured person would sting mee at the heart and suffer my conscience neuer to be at peace with mee therefore putting all these together purpose promise vow and oath how should I doe this great thing you require and sinne against my God these things beeing practised I dare boldly say euery Christian shall find daily increase of grace and more readinesse to serue God V. 15 The second part required is prayer v. 15. which is discouered vnto vs First by his work to call shewing great necessitie and therefore the neglect of it must needs bring extraordinarie losse vnto the soule 2. By the proper obiect vpon mee the Lord the best succour in the time of need 3. By the adiunct of time in the day of trouble and therefore great occasion is giuen to euery Christian soule to call vpon his God 4. The promise is annexed as an excellent motiue to so excellent a dutie so will I deliuer thee and therefore happie is euery Christian that hee may know assuredly in euery day of trouble hee hath hope of the day of deliuerance And these are the parts of the true worship of God praise in prosperity prayer in aduersitie the end of both followes in the same ver And thou shalt glorifie mee therefore not vnto vs O Lord but vnto thy name for all thy mercies be ascribed all honour and glorie V. 16 The second part of Gods proceeding is with the profane hypocrites from the sixteenth verse to the ende the parts wherof are three conviction to the 21. v. sentence of iudgement in the 21. v. and application in the 22.23 v. The conuiction is of two sorts of crimes first against God the breach of the first table the second against his neighbour the breach of the second table the first which is against God is in the sixteenth and seuenteenth v. and that is a forme of Religion in the sixteenth v. but a deniall of the power in the 17. v. The shew of religion is set forth by his effects declaring and speaking 2. By the obiect ordinances and couenants 3. From the iniurie they offer vnto God what hast thou to doe 4. From a testimonie of God himselfe witnessing against him but vnto the wicked said God Therefore the religion of all hypocrites is formall in the fruit and in the obiect to the iniurie of God himselfe and the prouoking of a sharpe witnes against themselues V. 17 The power of Religion is wholly denied v. 17. First in affection they hate reformation 2. Of instruction in actions they will endure no reformation 3. By obstinacie in casting Gods words behind them They direct degrees of sinne first to enter the affections by batred of good and loue of euill 2. To proceed to action without all reformation 3. To continue in practise by obstinate rebellion and casting off Gods yoke V. 18 The second order of crimes is the breach of charitie vnto his neighbour 18 19 20. v. which are of two sorts of actions and speaches of Actions v. 18. First laid foorth in their kinds theeuerie and adulterie 2. By their formes running with theeues partaking with adulterers where the consent vnto these sinnes is taxed with the practise 3. From the motiue cause in these words when thou seest shewing how the desire of wicked men is inflamed with the beholding of the sinnes of others to make them runne with them in inward consent and be partakers in the verie heart V. 19 The second kind of crimes are of speaches first of things secondly of persons of things v. 19. wherein wee haue first the kinds euill and deceit euill in the forme deceit in the end 2. From the instruments the mouth and the tongue abused of wicked men to the hurt of others and the destruction of themselues 3. From their willing practise in these words thou giuest thy mouth as though they would sell themselues to commit iniquitie thou forgedst as though they were alwaies in the fire of mischiefe V. 20 Of persons first the preparing of themselues in that word thou sittest 2. The manifestation of their malice thou speakest and slaunderest 3. The aggrauation of their sinne in regard of a double obiect thy brother more generally thy mothers sonne more specially shewing how vnnaturall they are euen to their owne flesh and the very bowells of their mother V. 21 And thus much of the conviction the sentence of Iudgement followeth in the 21. vers Wherein wee haue the two parts of all Gods sentences truth and holinesse for it is requisite that euery sentence of God be true and holy the truth in these words these things hast thou done the holinesse in the rest The truth is most exact consisting of all requisits Truth first knowledge without all errour 2. integritie without all partialitie 3. equitie without all contradiction The first is cleare in that the Lord enters vpon the very particular sinnes of an hypocrite these things and therefore can no way be deceiued for hee that sees things in generall and these things in speciall leaues nothing vntouched The second is also most euident for the Lord respects neither the person nor the sinne of the person but saies plainely thou and these things And the third is apparant to euery eye for the Lord handles no matters either vpon suspicion or malice for he is most certain of the fact neither doth hee complaine of any thing but the fault hast thou done and therefore what shall an hypocrite plead for himselfe when hee shall see his doings plainely detected The holinesse of
his posteritie who couenanted with God for vs as well as for himselfe for performance of obedience therefore he breaking we breake likewise by the law of inheritance he was our father we his heires he was the root of all mankind and we were in his loynes the manner is by imputation of the transgression and so consequently of blame guilt and punishment Originall sinne is conceiued in vs by our next parents and so goes a long to all posteritie bodie and soule are the excellent worke of God as if a skilfull workeman should make all the wheeles of a clocke verie artificially but being put into the hands of an vnskilfull prentice is so disorderly set together that one wheele cannot go aright so God the maker both of bodie and soule hath left them to our first parents and so consequently to our next parents to put them together who hauing lost their first standing with God are become not onely vnskilfull but also vncapable of any vertue to put together a man brought forth in the image of God for as this was onely Gods creation so must it againe be the new creation of God so that man and woman being not the causes of bodie and soule but of the procreation of a third thing riing from both may truly be said to beget a man according to their owne image and similitude Lastly it is true that euerie man shall beare his burden for actuall sinne is not conueyed in speciall but in generall so that euerie one shall answer for his owne actuall sinnes without hee followe his forefathers steps and then shall he be punished for both because he will needs haue both imputed vnto him the first by nature the second by imitation Therefore if man may see in this world thus much of Gods placing of sinne for this is but our obseruation what shal then this God of all order do when he shal not only set it forth but apply it to our hearts and consciences then shall we experimentally know the causes of all our mischeife the consequents in the guilt of conscience and the punishments both vpon soule and bodie so that that which is in this world both sinne and punishment shall be felt of vs in hell in no other regard but as punishment In this world we haue had some pleasure in sinne but in hell all shall be onely in torment the miseries of the body in this world haue vexed vs and the soule hath beene senslesse of punishment but in hell both bodie and soule shall haue exquisite sense of Gods anger wrath and vengeance and the soule shal then exceed in feeling And this is the setting of sinne in his place and order Reas 1. Because things must be separated Now methode alone is the true diuider of things and makes euerie one to rainne and hasten to his home we see how euerie creature maketh hast vntill he be come to the place in which alone he can rest sinne therefore which is frozen with many things that it ought neuer to haue touched and will not out of them because then he knowes not where to haue rest must needs beâ— disioyned els would all lie together in a confusion You see how cold congeales together water earth stickes stones and many disagreeing natures but when the fire comes it dissolueth and parteth them and maketh euerie one appeare in his nature So method finding men and their sinnes all on heapes disioynes them lets them see what is Gods what is their own But because men are blind and will see nothing God hath prepared hell fire to dissolue these frozen soules that they may see what a strange confusion they haue made of the workes of Gods hands by their owne Reas 2. Is perspicuitie and cleare knowledge The onely rule of perspicuitie is methode and therefore sinne beeing fullest of darkenesse had neede of the best helpe to make all cleare and euident especially seeing that sinne is one of the haters of light The darkenesse of the night opposeth the day and likewise the day the night wee see the morning expells the darkenesse and the appearance of the Sunne makes the shadowes of the night part away they that haue gotten themselues into holes and rockes must be pulled out off their dens by violence A theife or murtherer that hath gotten a hole fights like a beare and roares before men can drawe him into the open view of the world and he comes to Gods iudgement seat as beares vnto a stake They that haue seene villaines pulled out of their holes may marke them to look like fiends comming out of hell therfore great need of method that must cleare so hard causes as these are and bring all things vnto the light Reason 3. Iudgement which can not begiuen before euidence haue bin brought in and therfore must methode needs cleare all the bills and inditments that are to be brought in against wicked and euill doers that so iudgement may be truly and substantially deliuered Reason 4. Because of the consciences of wicked men which haue bin so long accustomed to sinne that they are so confufed that they can giue no euidence against the sinner therefore must the Lord needs vse his methode before conscience can any way assist the Lord in his iudgement Reason 5. Gods glory which must shine brightly out of all workes euen out of the workes of darkenesse which cannot be imagined without methode the glory of a stately building is not seen in the confused masse of it lying vpon the earth but when it is reared vp to the view of the whole world Reason 6. Multitude of offences now wee can doe nothing with multitudes vnlesse we bring them vnto some heads How should a iust account be taken of all sinne if the Lord should not summe them vp into some generall how should the general be prooued except the order of the specials might be seene how they were contained in the generall Reason 7. Quicke dispatch If truths were to be tryed by Syllogismes with the Lord it would be a long time before all arguments should be brought in and euery conclusion inferred Again much time would be spent in prouing of euery doubtfull proposition and great dispute might be held on this side and on that therefore the Lord will speedily finish all in an exact methode which is alwaies full of breuitie and perspicuitie Reason 8. Remembrance neither God nor man should be able to carry in mind the sinnes of the world but for methode we might wonder how the Lord should tel vs all that euer we haue done except it were for this rule of methode and man could neuer make any good account out of his broken crafie memory except the Lord by his own method should helpe him Methodus mater memoriae Vse 1. Reprehension first a confutation of the wicked that thinke as they haue done all in the darkenesse so the darknes shal couer them for euer but Psal 139.12 the darknes hideth not from
and behold that it is an euill thing and bitter that you haue forgotten the Lord your God and that his feare is not in you and if you will not know and behold then assure your selues that I will teare you in peices and there shall be none to deliuer you though you should wash your selues with nitre and take much sope yet your iniquitie shall be marked before mee so that I will neuer forget your transgression but will visit them vpon you for euer and euer in the place of easlesse and endlesse torments For my Saints in whom I delight come let vs reason together Though your sinnes were as crimsin they shall be as white as snow though they were red as scarlet yet shall they be as wooll wash you therefore make you cleane take away the euill of your works from before mine eyes cease to doe euill learne to doe well c. consent and obey that ye may eate the good things of the land for the mouth of the Lord hath spoken it he that offereth praise shall glorifie me and to him that disposeth his way aright will I shew my saluation Neither let the slanders reproches and disgraces of the world withdraw you from your honest conuersation for the world is but as a begger that while the trauailer seemes to looke vpon him cryes nothing but good your worship but as soone as his back his turned and the hope of his gain is gone conuerts his reuerence into railing his blessings into curses and good prayers into damnable execrations but I hope the honest man is neuer the worse so the world as long as we can smile on it we shall haue many good words and kind salutations but when we giue ouer to runne into the selfesame excesse of riot with them then shall we haue them speake all manner of euill of vs when the towne is on fire the bells ring out and make a strange and an vnaccustomed iangling and euery one cryes out to his neighbour for a paile of water to quench the fire withall so if any Christian be fired with a loue of God and make his houshold burne in the feruencie of the spirit the flame of this fire doth so trouble his next neighbour that euery time he heares them at their accustomed prayers or singing of psalmes he is so troubled in mind and affraid of his owne house that he cannot be quiet vntill he rings all his bels backward-way and gather together as many as he can with their pailes of water to quench this fire for alas as long as he sees or hears of this fire he is afraid least the fire of hell should kindle in his conscience and so depriue him of all his peace and quietnes that he labours to maintaine by his prophanesse and wretched liuing but whosoeuer thou art that hast gotten this fire of Gods grace into thine owne house let it burn outward if it burne thy neighbours house God shall forgiue thee I know no law against thee this I am sure of that if to conuert one to righteousnes shal cause a godly man to shine as the sun in the firmament much more if thou conuert a whole household these fires are no dangerous fires and I am afraid for want of these fires the Lord hath kindled many fires in our land within these few yeers This fire I tell you would not only quench these fires among vs but the fire of sinne within vs yea and that most fearfull fire of all the rest euen the fire of hel Christians must reserue the top of their affections for God in other obiects feare exceeds here no extrasie is high enough a man of spirit cannot brooke a sluggard in his worke and a slouth full messenger is as vinegan to the teeth and smoake to the eyes sharpnesse of wit counts dulnesse tediousnes now the Lord is all spirit and meanes thou to serue and yet not in spirit and truth the angels his swift messengers are flow and cold enough and therefore thinks thou that God will take pleasure in thy drowsieand heauie seruice men choose the forwardest deere for the game and the liueliest colt for the rod and therefore thinke not but God delights in the quickest and cheerfullest seruitors at his table Christ saies to Iudas that which thou doest doe quickely and God commanded that the necke of the consecrated asse should be broken rather then offered vp in sacrifice it was rather a curse then a blessing that Issachar should bee a strong asse now an asse is the Hierogliphick of heauines therefore their seruice was vnfit for Gods house Iudah must bee as a lyon that neuer comes without spoile and so must all the people be that Shiloh hath gathered together since that scepter of power and dignitie departed from Iudah Elisha the Prophet of the Lord is called the horsmen and chariots of Israel and so must good Christians be as a fiery chariot and a readie horse-man nay in the plurall number horsemen and chariots too strong and swift for all those that shall followe them The sluggard hee cryes a lyon is in the way but tell Sampson and Dauid so and they wil out to meete him Tell a timorous magistrate of some dangerous opposite and he will seeke to please yet let Nehemiah heare but of a Samballat and he will presently crie for shame shall such a man as I feare Tell Caleb of Anakims and he will bee so hastie as that nothing should hold him let vs goe vp at once Let Agabus bind Paul or let him heare that in euerie city bands await him and he will not long delay their expectation nay he is not onely readie for bands but death too Tell Inbentius hee must lay downe his life and before you haue spoken hee hath laid downe his cloathes Tell Luther of enemies in Wormes and he will go though all the tiles of their houses were deuils to pull him in peices Prou. 30. Agar speakes of fowre things stately in their kind Iob. 39.40.41 heares God set foorth his maiestie by the horse and Leuiathan c. to the fowre first I adde a fift comprehending and excelling them all namely the true Christian strong and bold as a lyon swift as the grey-hound in the wayes of Gods commandements as nimble as the goate to climbe the steepe and craggie rockes in this world like Ionathan and his armour bearer that crept vpon their hands and feete the sharpe rockes to fight against the Philistims Lastly victorious Kings to ouercome the world and his lusts Leuiathan laughes at the speare and the horse neight at the trumpet so these valiant champions to take the kingdome of heauen feare neither the noise of the world nor the glittering of the speare but through fire and water carrie their liues in their hands embrace stake and faggot say to father and mother I knowe you not to carnall counsellers and friendly enemies get you behind me Satan surely if Christians were not some admirable